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In the Name of God, the Most Compassionate, the Most Merciful

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الحمد لله ربّ العالمين

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و الصّلاة و السّلام علي سيّدنا و نبيّنا ابي‌القاسم المصطفي محمّد

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و آله الاطيبين الاطهرين المنتجبين

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الهداة المهديّين المعصومين

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اللّهمّ صلّ علي فاطمة و ابيها و بعلها و بنيها

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صلواتک و صلوات ملائکتک و اوليائک عليهم

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I congratulate [you on the occasion of] this day of the auspicious festivity [which marks the birthday of Hadhrat Fatemeh Zahra (PBUH)],

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and thank those dear brethren, who performed [their] program here and I seriously took advantage of and enjoyed it.

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This song, which was sung at the end of the program, is a good ending for this program every year,

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and Mr. Sazegar writes this song every year; this year it was also performed very well;

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[it contained] good themes, [and] good concepts [which include a useful] lesson, [are] didactic and [contain] notices [to all of us].

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During this meeting in which you dear brethren are present – of course, esteemed sisters are also present –

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I am mostly addressing you brethren, who

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have been honored with the honor of eulogizing and serving as cantors for Seyyed osh-Shohada [Imam Hossein] (PBUH) and the Household [of Prophet Mohammad (Peach Be Upon Them)].

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Thank God, the quantity of eulogizers – especially the young ones – in this field is very optimal and numerous and good,

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[and] the quality [of their eulogies] is also very good indeed in some places.

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This issue of eulogy is a phenomenon in our country;

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[because] the like of this we do not have in any other place.

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Of course, those characteristics of the Shia society and those particular things that do not exist in other Islamic and non-Islamic societies are aplenty.

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For example, the mourning ceremony in essence, or reading elegy to describe the suffering of the Household [of Prophet Mohammad (PBUH)], which

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is usually accompanied with sermon and words of advice and [explaining religious] knowledge and issues of the day, and various expressions

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and anything that is exigent for any time are all among characteristics of Shia [faith]

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and have continued since the time of [Infallible Shia] Imams (Peace Be Upon Them) up to the present time. [Such things] cannot be found in other places and their void is felt.

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The void [of such characteristics] is felt in other places and [they] try to fill it one way or another, but they cannot.

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However, this phenomenon of eulogizing and writing poems on eulogy and suffering and elegy and dirge and the likes of these is also one of the characteristics [of the Shia society];

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this [phenomenon] is also not present in other places and does not exist in this form; [even where it exists] it is not so common and so widespread

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– both in terms of quantity, and in terms of vastness of meaning and concepts and the likes of these.

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[Therefore,] this phenomenon deserves [to be studied through] a scientific work; I mean, there is really room

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for our students, our scholars, [and] our researchers to sit down and think about this phenomenon, [and] work on it;

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both interpret and analyze [it], and show us and teach us the scientific ways of spreading this [phenomenon].

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In fact, we have underestimated this phenomenon; [but] this is a very important phenomenon.

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Well, thank God, I have had this achievement

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[and] this opportunity that during these past thirty-odd years, like today,

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hold this meeting with eulogizer brethren every year.

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Perhaps, among you people, the number of those whose lifetime years are less than the duration of this meeting, is not few.

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This meeting has been held for thirty-odd years.

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Therefore, it is a good opportunity to talk a bit about this phenomenon.

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As for Hadhrat Fatemeh Zahra (PBUH) – [I say this] not just as

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one of those regular and usual remarks that one may say – [but] we are really and fairly speaking incapable

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and less than worthy to want to talk about that grandiose status [that she holds];

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[when it comes to talking about] the light-filled truth of that honorable being and the likes of her among the Infallible Imams,

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our language, our expression, [and] our understanding fall short of being able to talk in this regard.

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“God has created you as beams of light and positioned you around His [divine] throne.”

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This is the issue of the lights of Infallibles (Peace Be Upon Them); now, what are we going to say [about this]?

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However, yes, there is a lot to say about the lifestyle of these honorable figures and their behaviors

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and their being role models as a human being. ( there is a lot to say)

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Many things have been said [in this regard]; [and] some of you, brethren, pointed out this in your poems today.

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[However,] there is [still] a lot of room to talk [about this]. Let me say a few words in this regard.

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With regard to Hadhrat Fatemeh Zahra (PBUH), we must look at her from this second viewpoint,

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that is, being a role model and an example [for the entire humanity].

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In the Quran, the Almighty God has talked about two women as role models for the faithful and [has mentioned] two women [as] examples for heathens

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– “and God brought the wife of Pharaoh as an example for those who believe,”

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and after one verse [it adds]: “and Maryam, the daughter of Imran

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– [and in this way, God] has brought examples and mentioned two role models for the faithful – not just for the faithful women, [but] for [both] men and women.

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Through this viewpoint, we can look at these honorable figures as role models and learn lessons from them.

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Well, Fatemeh Zahra (PBUH) is [also known as] Seddiqeh Kobra [the Great Teller of Truth]

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among truthful men and truthful women; [the use of the word] kobra [which means “the greatest” in Arabic] shows that this honorable lady is the greatest teller of truth.

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Now, we want to learn lessons from her; both women [must] learn a lesson, and men [must] learn a lesson; everybody – both the scholar and commoner – [must] learn a lesson.

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Let us see what words, the Infallible Imams have used about this honorable lady.

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, including words of praise,

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In the prayer [that is special to time] of [paying] pilgrimage to Imam Reza (PBUH), when it is the turn of Hadhrat Zahra (PBUH) for salutation – in that prayer, which is full of salutations from beginning to the end –

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[it says:] “O God! Salute Fatemeh, the daughter of your Prophet;”

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this is one characteristic. Well, this characteristic is very important; of course [this characteristic] cannot be reproduced because nobody else can be Prophet’s daughter;

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however, being related to the Prophet as his daughter is an indicator of the lofty status [of Hadhrat Fatemeh (PBUH)].

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[Further in the prayer it says:] “and the wife of your Selected One;” this is the second [characteristic of Hadhrat Fatemeh (PBUH)]. Of course, this [characteristic] cannot be copied either

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because nobody else can be the wife of God’s Selected One;

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but it shows the lofty position, the lofty status and grandeur of this honorable lady.

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[Then it says:] “and the mother of two grandsons [of the Prophet] al-Hassan and al-Hossein, who are Masters of the Youth of the Heaven;”

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the applied aspect of this [characteristic] is more than the previous two characteristics;

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[its] applied aspect [is related to] upbringing of two grandsons.  [These are] the two grandsons [of the Prophet] who are “Masters of the Youth of the Heaven,” [and] whose mother is this honorable lady;

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it has been the purified lap of this mother (this purified mother), which has been able to raise them.

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This is the thing, which can be of importance to us as a model and an example.

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Then [the prayer mentions characteristics of Hadhrat Fatemeh (PBUH)

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all of which are applicable [to our own life]; it uses three different versions of the word “purification,”

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which have [delicate] differences of meaning. Of course, all three refer to purification and cleanliness:

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purification of [human] soul, purification of heart, purification of mind, purification of one’s lap (purification in of the soul), [and] purification of the entire [human] life.

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Well, this is applicable, [and] this is a lesson for us;

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we must try to make ourselves clean, [and] we must purify ourselves;

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without purity within [human soul], you cannot achieve lofty positions;

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[and] you cannot enter the sanctuary of the guardianship of these honorable ones. The purity of the [human] soul is needed [to do this].

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Purity of soul [can only be achieved] through piety, through continence, [and] through observation;

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constant observation and constant monitoring of oneself creates purity.

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Well, of course, humans are prone to errors and it is possible that darkness may overcome us,

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but God has also shown us and taught us the way to erasing those dark spots: penitence [and] asking for forgiveness.

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Let’s ask for forgiveness; asking for forgiveness means to apologize [to God for our sins]; when we say “I seek God’s forgiveness,” it means “God, I apologize, forgive me.”

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Let’s apologize to the Almighty God truly and from the bottom of the heart;

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this would be asking for forgiveness, [and] this erases that darkness and that [dark] spot.

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Well, [other characteristics enumerated in the prayer for Hadhrat Fatemeh (PBUH)] include piety,

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[as well as] purity of soul and heart;

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these are [prominent] characteristics of [Hadhrat] Fatemeh Zahra (PBUH).

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We must take these [characteristics] into account as model, as example, and try to get close to them.

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Well, now you, as eulogizers, when you want to talk about Fatemeh Zahra (PBUH),

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you must include these [points] in your remarks, in your poem, [and] in your eulogy.

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Yes, when spiritual positions of [Shia] Imams (Peace Be Upon Them) and [those of] Fatemeh Zahra (PBUH) are talked about,

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the heart of the audience is illuminated, [because] when you sing [songs] about spiritual positions, the human heart is illuminated,

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[and] they experience a state of attention [to spiritual values] and experience a state of humbleness,

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[and] this is very good [and] these [experiences] are reserved and necessary in their own place, but are [by no means] adequate.

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Now that attention is gained, [and] now that your heart is illuminated, we must learn lessons;

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these applied phrases contain lesson(s); I mean, effort must be made

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at every podium – both in (the period of) Fatemiyeh [when martyrdom of Hadhrat Fatemeh (PBUH) is mourned] and in Ashura [martyrdom anniversary of Imam Hossein (PBUH)], and at other times –

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that lesson from Imams (Peace Be Upon Them), [including] lesson about becoming a [real] human, lesson about perfection, [and] lesson about getting close to God be included.

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We must learn lesson, [we] must learn. The mere talk is not enough.

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Of course, compassion is effective, but it is not enough, [because accepting] the guardianship [of the Infallible Imams] is [also] necessary.

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[Accepting] the guardianship means to get close to, to follow suit with, and to resort to these [honorable ones];

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[it means] that one should tread the same path that they have trodden; this is [totally] necessary.

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This is one point, which in my opinion must be taken into account in the profession of eulogy –

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especially by speakers, that is, poets who write poems [for eulogy] –

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[because] sometimes one sees virtues are mentioned [for Imams], which has not been mentioned in any tradition and in any

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sentences attributed to the Infallible [Imams, and in fact] are no virtue [at all].

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[For example, one eulogizer] said: “He who compared your face with the Moon out of mistake,” in fact reduced your value;

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[we must note that] likening [people] to the Moon and to the Sun are not things that would create any value for the one who has been likened to them,

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let alone the likes of these honorable ones whose spiritual positions, [and] whose divine positions

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are so lofty that stagger [even] those endowed with a spiritual vision, let alone us, who do not have that vision to understand [their positions].

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Sometimes general remarks are made of which nothing [clear] is understood and do not benefit the audience.

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Therefore, my first sentence [of advice] to you, dear brethren, is that when eulogizing these honorable ones

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– whether Hadhrat Fatemeh (PBUH), or [other] Guiding Imams (Peace Be Upon Them) –

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make sure to take advantage of applied issues that exist in their life.

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Another point, which is fortunately common in the community of eulogizers

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to a large extent today, is attention to current issues,

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well you heard today [explanations] about [issues] in different fields in relation to [forces] defending the holy shrines [in Syria] and [other] current issues of the day;

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these are very important issues, [and] these are basic issues;

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we must not imagine that these [issues] lie outside the realm of our religious faith.

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Well, you see the Honorable Prophet [of Islam] who is the Master of the People of the World and

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the Almighty God has created no creature superior to this honorable one,

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and he is the proclaimer of this very religion and this very Islam, to which we have a claim today,

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when it came to current political issues of his country – the country that existed at that time and was a small country –

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how much effort this honorable one made, [and] what troubles he took.

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The Honorable Prophet did not just teach people the rules of [daily] prayers and fasting and attention [to spiritual values] and worship and nocturnal prayers;

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no, he gathered people at this very mosque, invited them to [engage in] Jihad, invited them to unity,

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[and] invited them to be vigilant in the face of the enemy; these very issues that are [still] important to me and you today.

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Current issues are not issues that could be [easily] ignored.

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See, there is a system in this world, (the arrogant system, the bullying system, [and] the oppression system; of course), these systems have been there since old times, but they have been modernized today,

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the arrogant system, the bullying system, [and] the oppression system; of course, [and] have been equipped with new equipment.

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Dominant powers bully nations; [and this] bullying knows no limit and degree. If [other nations] have assets, they take it from them;

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if they have competent manpower, they rob them (from those nations);

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if there is a talent among those [nations], which threatens them

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and is a rival for them, they nip that talent [in the bud]; there are all kinds and sorts of bullying.

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Today, this bullying exists in the world; the international global system, which they call it the global community,

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is the same as the bullying system; otherwise, the meaning of the global community is not governments and nations of the world,

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[because] governments and nations of the world abhor these few dominant world powers, which call themselves the global community.

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The global community means this: [a group of] people the basis of whose work is bullying all nations and all countries and all

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these [people]. And we, who live in the Islamic Republic, have seen examples of it one way before the establishment of the Islamic Republic and under the tyrannical regime [of the former Shah],

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and have [also] seen examples of it another way after establishment of the Islamic Republic.

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Today, there is a system like this in the world. This system is facing a lot of disagreement;

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many nations are discontent [with this system], but nations cannot do anything; nobody hears the voice of nations;

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[because] they neither possess media in an effective form, nor [their voice] counts for anything;

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now, suppose, for example, ten thousand people come together through an electronic unit,

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for example, [through] electronic media and the likes of these, and say something,

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or come together and pour into the streets; so what? I

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the case of America’s invasion of Iraq in [less than] fifteen [or] sixteen years ago,

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demonstrations were held in opposition to America in all of these streets of Paris and some other European countries; what was the effect?

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Nations cannot do anything on their own,

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[because] it is governments, and if they have support of their nations, can have a say and the world would heed that say;

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[and] there is no such government in the world; there are governments, [but] they are afraid; they are discontent [but] are afraid.

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I think I said this in my new year speech

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that the high-ranking officials of the [former] tyrannical regime [of Iran] were in many cases dissatisfied with what America did.

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When one goes through the memoirs of their remnants, he sees that at some places, they were very dissatisfied

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and criticized them [Americans] in private, but did not dare to oppose [them openly];

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as the government, [and] as the political unit and management of the society, they did not dare [to oppose America].

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Today, it is like this in the world; many [governments] are dissatisfied [with the status quo], but do not dare to oppose [it].

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In this world, amid this [state of] confusion, in this confused intermingled forest,

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and [under the present state of] oppression and bullying, a [new] system has come into being,

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which has a number of pillars, and these pillars are just the opposite of what the global system is currently based on;

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are the opposite of oppression, the opposite of exploitation [of nations],

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the opposite of warmongering, [and] the opposite of corruption; that system is the establishment of the Islamic Republic.

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This establishment has been created on the basis of Islam, on the basis of religion, [and] on the basis of pure Islamic ideas

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and a group [of people] have been atop this system since its onset,

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whose nature is that they are not afraid of big powers and they are clerics.

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The Western analysts and sociologists are saying this today; they said this from the outset of the revolution;

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[and] said that these clerics are not afraid of us.

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[Of course,] some of them may be, and are, dependent,

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but the nature of the clerical system in the Shia community is such a nature.

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Now it happens that these [clerics] are atop of this system. People are also in line with them.

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The people [of Iran] are firstly, talented people, [and] secondly, there are a lot of young people among them

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– our population has increased from 35 million at the onset of the revolution to about 80 million now;

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that is, the population has increased suddenly; although they [the enemies] are working against it [as well]

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– [but] there is a lot of talent [in this nation]; they are also courageous, [and] are brave.

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Well, when there is a country where people think like this,

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the leaders of the government are not afraid of the [apparent] grandeur of the world, this is a major risk for the Arrogance,

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[and this] is a completely great danger. Therefore, a front is formed against it,

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just in the same way that now [such] a front has been formed against the Islamic Republic; not just now, [but] since the first day of the revolution a front has been formed;

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[and] an enemy front has been formed. At that time, [that front] was [made up of] the [former] Soviet Union and America, which were the opposites of each other

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and [if] they had differences over one hundred issues – more or less –

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they were unanimous and hand in glove on the issue of the Islamic Republic and in opposition to the Islamic Republic.

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I mean, this is the nature of the Arrogance, which opposes such a system.

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[Therefore,] they formed a front which exists today and is taking advantage of all kinds and sorts of methods as well;

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just assume that there was no Internet twenty years ago, [but] now it exists;

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[in the same way, different kinds of] tools are progressing on a daily basis.

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They are taking advantage of the highest number of tools and the most overarching and most rapid [set] of tools against the Islamic Republic;

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the Islamic Republic must [also] get ready and take advantage of all tools.

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[The enemy] takes advantage of diplomacy as a tool.

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Diplomacy, political dialogue, political negotiation, [and] political give and take are one of these tools;

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these [enemies] are taking advantage of that tool. I am not against political dialogue; of course, not with everybody

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– there are exceptions. At the level of global issues, I agree to political dialogue;

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I have had my [own] view in these fields since the time of [my] presidency and followed up on [them];

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[some people must] not try to show that I am totally opposed to dialogue and the likes of that; no,

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I both agree [to dialogue] more than [the people who claim this], and in some places, I am more skilled with regard to such measures than them;

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I know how to act [in this regard]. [But] the enemy takes advantage of the political dialogue. [We] must be careful.

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Therefore, they take advantage of negotiation, take advantage of economic exchanges,

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take advantage of economic sanctions, take advantage of threat of war and [use of] weapons;

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[and] we must have defensive power in the face of all these [threats].

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[The fact] that some people come out and say “the future of the world is a future for negotiations, [not] a future for missile,”

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if this remark is made out of ignorance, well, it is [result of] ignorance,

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[but] if it has been made with information, it would amount to treason. How [such a thing] could be possible?

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If the establishment of the Islamic Republic goes after science, goes after technology,

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goes after political negotiation, [and] goes after various trade and economic activities – all of which are necessary –

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but does not have defensive power, [and] does not have the ability to defend [itself],

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any rogue [state] and [any] given insignificant government

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will threaten it that ‘if you don’t take that given step, we will hit [you by] missile’;

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well, if you don’t have the possibility to defend [yourself], you would have to withdraw.

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The global powers that you see raise their voice when talking, bully [other countries

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], do wrong things, say bad things, and bully [others],

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[what they do] is mostly on the strength of the same weapons that they have

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; then [some people expect that] we should empty our hands in the face of these [powers]?

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The IRGC [Islamic Republic Guards Corps], which demonstrates its missile advances,

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[it is] not only a cause of honor and pride for Iranians,

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[but] when the IRGC’s missiles are tested with this precision and in such a beautiful way,

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many freedom-seeking nations around us, whose blood boils [due to actions] of America and the Zionist regime, [also] become happy.

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[Now, why] when these steps are taken, we must slam these and say,

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‘Mr. Today it is not a time for missile(s) anymore!’ [The answer is] no, the time for [using] missile(s) is not past.

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The enemy is constantly updating itself and preparing itself,

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[then some expect that] we simplistically retreat [in the face of the enemy] and say no.

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[This is] like [what happened] in early [years after victory of the Islamic] Revolution, when they wanted to sell these very F-14 [fighter jets] and wanted to give them back and I did not allow it.

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I was informed that one of the officials of the Interim Government at that time

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had said that these F-14s, which the tyrannical regime [of Shah] had bought, were of no good to us.

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[They said:] ‘What are we supposed to do with F-14s! Let’s give them back’.

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Well, there I stood fast, raised a ruckus, took part in interviews,

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and countered [that claim], [and as a result,] they did not dare to do that; they wanted to give [those warplanes] back.

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A while later, the war between Iran and Iraq broke out

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and [they] attacked [us] and it became clear how much we needed the same equipment that we had;

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the same F-14s and the same F-4s and the likes of these. Today, some [people] are playing the same tune

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that ‘what is missile, what we want missile for, [and] the time is not the time for [using] missile!’ [If you are right] then what is the time for?

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[Today] it is time for everything. It is time for negotiation as well; [we] must appear strong in negotiation

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and must negotiate in such a way that we would not be deceived later.

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When we negotiate, put something on paper, write it down, sign it,

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[and] then they outwardly do something, but sanctions are not removed and trade is not restarted,

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it is clear that there is some problem there; we must not allow these problems to emerge

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and must make ourselves strong there. The same is true about the economy inside the country; I said [we must take] “practical steps and action.”

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Enough is [already] said; “actions speak louder than words.”

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When [we] repeat [something] excessively and keep saying the Economy of Resistance, it would lose its luster;

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I mean, when something becomes repetitive, it becomes boring as well; [so,] let’s take action. In short, the country needs [practical steps].

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These [issues] are all just one side of the issue,

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[and] the work and effort that the enemy puts in changing people’s beliefs is the other side of the issue.

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Now, here [is where] you play a role; play a part; [and it is] an important part.

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When you support those who defend [sacred] shrines [in Syria] it is also very valuable.

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These very poems, which were read out [here], [and] these remarks, which were made, these are very valuable,

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[and] there is no doubt about this – just in the same way that during the Sacred Defense [Iraqi imposed war against Iran] these poems, which were read and these songs which were composed,

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were very effective; this [issue] has without a doubt the same effect today. However, there is a task besides this, which if the importance of that task is not more, is [certainly] no less [than these poems];

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and that task is bolstering the beliefs of young people.

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The enemy wants to change beliefs; the belief in Islam,

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belief in efficiency of the Islamic establishment,

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belief in efficiency, [and] belief in the possibility of the continuation of the Islamic establishment.

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The enemy even works and launches propaganda against what is obvious;

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it sometimes takes action against something that is evident, and as if, they want to prove [their point] through trickery

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and through deceit and through magic.

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Since the day it was born up to the present time, the Islamic establishment has been constantly exposed to heavy attacks;

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heavy military and propaganda attacks and sanctions and the likes of these

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and, at the same time, the Islamic establishment has grown during these [past] 37 years; I mean, there has been not a single day in which it has stopped [growing];

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[on the contrary,] it has grown on all sides, [and] has gained power and become great on all sides.

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The enemy looks today and sees that slender and slim sapling, which came into being at the outset of the revolution,

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has turned into a towering tree today,

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which [as put by the Quran:] “it produces its fruit all the time, by permission of its Lord.”

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They are seeing this in front of their eyes. Well, this [system] in which there is so much talent for survival,

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so much talent for expansion, and so much talent for getting strong,

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will continue to gain more strength after this, [and] will become stronger on a daily basis.

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Those things that we have taken into account for our future outlook are not imaginary, [but] are realities.

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Three [or] four years before this, I told young students and scholars

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that you must do something that fifty years later,

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if somebody wanted to have access to scientific updates of that time, they would have to learn Persian [language];

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this can be done, [and] this is possible; just in the same way that during these [past] ten [or] fifteen years,

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the scientific movement and scientific progress [of the country] turned out to be the same that I had said.

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When young people work diligently, when those who have resolve and determination act upon their resolve,

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all difficult tasks will become easy; [and in that case] we will be able to move ahead.

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At the same time, the enemy is making an impression on beliefs of our youths: [they say] “Mr. what benefit does it have, it is not possible, it has no benefit.”

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These are among those arenas, in which the enemy’s psychological war is being waged and you, as eulogizers, can have an effect,

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[and] can strengthen this young [people] from the viewpoint of intellectual stamina.

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[The fact] that I sometimes protest at some eulogies that,

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for example, assume that during mourning in the [first] ten days of [the lunar month of] Muharram, when you look

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– sometimes they bring its photos [to me]; [especially,] now [that] these [electronic] devices have become numerous;

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of course, I don’t have them, but they sometimes bring

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these photos and the likes of these and show them to me – you see that, for example, in a [mourning] session, everybody is just hopping up and down;

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well, what is the use of this? What effect does this have? How this can be called mourning? [The fact] that I sometimes protest [at some eulogies],

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I am not upset with the excitement of the youth; well, a young person is prone to excitement,

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a young person is the source of energy and constantly wants to discharge his energy;

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I [protest] in order to [make sure that] this major tasks are not forgotten.

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When in a gathering, ten thousand youths or five thousand youths come together

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and give their full attention to you, through a superb, artistic, and meaningful performance you can

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turn them into efficient persons, who will then go to do the job with determined resolve,

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[or] you can also turn them into carefree, thoughtless, desperate, and spiritually empty-handed people;

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this can be also done. You [must] take advantage of this opportunity and choose that first alternative. This is my opinion.

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Eulogizing, while being eulogy of the best people of the world

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– [because] its subject is eulogy of the best people of the world,

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who are the [Prophet Mohammad (PBUH)’s] Household (Peace Be Upon Them), [and] therefore, enjoys a lofty status;

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eulogizing is naturally like this – but you look and see, for example, what a poet like De’bal Khaza’i

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is saying in an ode titled, “Madaris Ayat;”

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the ode [titled] “Madaris Ayat” [is] that ode, which was lauded by Hadhrat [Imam Reza (PBUH)]

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and give him [the poet] [a valuable] attire [as reward] and [also] gave him a cash reward. This is an ode, which basically questions the whole Abbasid establishment,

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[and] raison d'être of the Abbasid [rule] and condemns them; I mean, it is purely political;

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it is not just simple preaching and elegy; no, elegy is necessary,

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but the work which has been done in parallel to elegy has received attention from [Shia] Imams (Peace Be Upon Them).

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The ode of De’bal, the ode of Komeit, [and] various odes,

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which were written by poets at that time, were read and sang by others; that is, just like you, who read out [poems] with a tune,

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either the poet himself or others came and read them out to people with a tune;

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these [poem reading sessions] constituted mass publicity media [at that time]. Today, you can [still] take advantage of these [media];

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[therefore, you must] avail yourself of mass publicity media

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and guide the people; in my opinion this is a very basic thing [to do].

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It is famously said that honorability of any [field of] science depends on honorability of its subject;

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[therefore,] any science whose subject is more honorable, that science will be more honorable as well.

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Now, if we generalize this from science to occupations,

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the subject of your occupation and your work and your endeavor is eulogizing the Household [of Prophet Mohammad (PBUH)] and increasing [people’s] insight

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and awakening the audience; [these things that you do] are the most valuable [of jobs], [and what you do] is very valuable; [therefore,] try to make the most of this value.

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Thank God, there is a high number of eulogizers,

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now this group, which has come here today, which is a big group [is a sample], but the number of

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eulogizers singing [eulogies] across the country is higher than this;

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their number is, thank God, very high in all places; there are people who are interested

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and do this job; at any rate, this is a very important mission,

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[and] you must attach importance to this mission. Of course, poets also play an important role;

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those poets, who write poems, play an important role;

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but without good performance [by eulogizers] the impact of a poem would be low

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and when you carry out that superb performance, [and] that good performance, then [the poem] makes its effect.

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I hope the Almighty God would make you successful, and makes [all of] us successful and we could recognize what is our duty

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in the first place and understand [it] and then, God willing, act upon it.

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Peace be unto you and so may the mercy of Allah and His blessings